Between him who trembles in fear of his (the king's) disapproval and him who intrigues against his fortune (empire)—
آنک میلرزد ز بیم رد او ** وانک طعنه میزند در جد او
(So that) there is no difference, but both of them are one to him: he is not a king, may dark earth be on his head!
فرق نبود هر دو یک باشد برش ** شاه نبود خاک تیره بر سرش
If your (devotional) labour exceed (that of another) by a single mote, it (that mote) will be weighed in God's balance.3145
ذرهای گر جهد تو افزون بود ** در ترازوی خدا موزون بود
You continually work yourself to death in the service of these (worldly) kings, (yet) they are ignorant of (the difference between) treachery and honesty.
پیش این شاهان هماره جان کنی ** بیخبر ایشان ز غدر و روشنی
The words of a tale-bearer who speaks ill of you will cause your service (rendered) during (many) years to be wasted;
گفت غمازی که بد گوید ترا ** ضایع آرد خدمتت را سالها
(But) the words of tale-bearers do not take their abode in the presence of the King who is hearing and seeing.
پیش شاهی که سمیعست و بصیر ** گفت غمازان نباشد جایگیر
All the tale-bearers are reduced to despair by Him: they come to us and increase (our) bondage.
جمله غمازان ازو آیس شوند ** سوی ما آیند و افزایند پند
They speak much abuse of the King before us, saying, ‘Go! The Pen has dried (after writing your destiny). (Therefore) do not keep faith (with Him).’3150
بس جفا گویند شه را پیش ما ** که برو جف القلم کم کن وفا
How should the meaning of ‘the Pen has dried’ be (this), that acts of perfidy and acts of faithfulness are alike?
معنی جف القلم کی آن بود ** که جفاها با وفا یکسان بود
Nay, perfidy (in return) for acts of perfidy: the Pen has dried (on that); and faithfulness (in return) for those acts of faithfulness: the Pen has dried (on that).
بل جفا را هم جفا جف القلم ** وآن وفا را هم وفا جف القلم
(True), there may be pardon (for the sinner), but where (for him) is the glorious hope that through piety the servant of God may be (spiritually) illumined?
عفو باشد لیک کو فر امید ** که بود بنده ز تقوی روسپید
If a robber be pardoned, he saves his life, (but) how should he become a vizier and keeper of the treasury?
دزد را گر عفو باشد جان برد ** کی وزیر و خازن مخزن شود
Come, O godly Amínu’ddín, for every tiara and ensign has grown from trustworthiness (amánat).3155
ای امین الدین ربانی بیا ** کز امانت رست هر تاج و لوا
If the Sultan's son become a traitor to him, on that account his head will be severed from his body;
پور سلطان گر برو خاین شود ** آن سرش از تن بدان باین شود
And if a Hindú slave show faithfulness, sovereignty will applaud him (and cry), ‘Long may he live!’
وز غلامی هندوی آرد وفا ** دولت او را میزند طال بقا
What of a slave? If a dog is faithful (in keeping watch) at a door, there are a hundred feelings of satisfaction with him in the heart of the master (of the house).
چه غلام ار بر دری سگ باوفاست ** در دل سالار او را صد رضاست
Since, because of this (faithfulness), he kisses the mouth of a dog, if he (the faithful one) be a lion, how triumphant he will make him!
زین چو سگ را بوسه بر پوزش دهد ** گر بود شیری چه پیروزش کند
(Robbers get nothing but pardon), except, to be sure, the robber who performs acts of service (to God) and whose sincerity uproots his (former) perfidy,3160
جز مگر دزدی که خدمتها کند ** صدق او بیخ جفا را بر کند
Like Fudayl, the brigand who played straight, because he ran with the strength of ten men towards repentance;
چون فضیل رهزنی کو راست باخت ** زانک ده مرده به سوی توبه تاخت
And as the magicians (who) blackened the face of Pharaoh by their fortitude and faithfulness.
وآنچنان که ساحران فرعون را ** رو سیه کردند از صبر و وفا
They gave their hands and feet (to be cut off as a penalty) for the crime that entailed retaliation: how should that (degree of faithfulness) be attained by means of a hundred years' devotional service?
دست و پا دادند در جرم قود ** آن به صد ساله عبادت کی شود
You who have served (Him) for fifty years, when have you brought into your possession such a sincerity as this?
تو که پنجه سال خدمت کردهای ** کی چنین صدقی به دست آوردهای
Story of the dervish who saw at Herát the well-equipped slaves of the ‘Amíd of Khurásán, mounted on Arab horses and wearing gold-embroidered coats, caps richly ornamented (with silver or gems), etc. He asked, ‘What princes and what kings are these?’ On being told that they were not princes, but the slaves of the ‘Amíd of Khurásán, he turned his face to Heaven, crying, ‘O God, learn from the ‘Amíd how to take care of slaves!’ There (in Khurásán) the State-accountant (Mustawfí) is called ‘Amíd.
حکایت آن درویش کی در هری غلامان آراستهی عمید خراسان را دید و بر اسبان تازی و قباهای زربفت و کلاهای مغرق و غیر آن پرسید کی اینها کدام امیرانند و چه شاهانند گفت او را کی اینها امیران نیستند اینها غلامان عمید خراسانند روی به آسمان کرد کی ای خدا غلام پروردن از عمید بیاموز آنجا مستوفی را عمید گویند
A certain unmannerly (dervish) at Herát, when he saw a nobleman's slave3165
آن یکی گستاخ رو اندر هری ** چون بدیدی او غلام مهتری
Going about in satin raiment with a belt of gold, would turn his face to Heaven,
جامهی اطلس کمر زرین روان ** روی کردی سوی قبلهی آسمان
And cry, ‘O God, why dost not Thou learn from this bountiful Khwája how to keep (Thy) slave?
کای خدا زین خواجهی صاحب منن ** چون نیاموزی تو بنده داشتن